Pope Leo XIV Water Petition and 'Traditionalist' Stupidity

Pope Leo XIV’s September 2026 prayer intention asked the Church to pray for the care of water. The request was brief, scriptural in its imagery, and consistent with a long line of Catholic teaching on creation and the poor. Within hours, a familiar online chorus treated it as a distraction from “real” religion. That reaction says less about water than it does about a narrowed idea of what faith is allowed to notice.

The Pope’s video and prayer, released through the Worldwide Prayer Network at the start of the Season of Creation, thanked God for water as “source of fruitfulness, freshness, and hope.” Water “quenches thirst, nourishes the earth, and heals wounds.” It is also “a symbol of your grace and love that renews us through Baptism.” Then came the confession: “Forgive us for turning it into a commodity, forgetting that it is a universal gift, a right without borders, meant for all your children.” He named the pain of those who walk miles for unclean water and fall ill from its scarcity. He asked that the Spirit make Christians “pilgrims of the essential,” people who live simply, denounce waste and pollution, and defend the right of every person “to drink without fear and without inequality.” Care for water, he said, should be a sign of love for the Creator and a commitment to the poor.

That is the text. The backlash treated it as if the Pope had proposed a new sacrament of climate activism. Traditionalist accounts asked, “Seriously? What about souls?” A deacon offered a “corrected” intention: the most endangered resource is the human soul, not water. Broader MAGA voices called the prayer “slop” and said it was easier than talking about abortion. The pattern is now familiar: when a pope mentions the poor, migrants, peace, or the earth, a segment of American conservative Catholicism hears only politics and accuses him of neglecting salvation.

The accusation is theologically thin. Catholic faith has never treated the body as a disposable wrapper around a soul. Water is not a side issue. It is the condition of life, the matter of a sacrament, and a test of whether we believe the poor are our brothers.

 Water as biology: the first condition of a body

A human being is mostly water. Roughly 60 percent of an adult body is water; the brain and heart are closer to 73 percent; the lungs near 83 percent. Cells live in aqueous solution. Blood plasma is water carrying oxygen, nutrients, hormones, and waste. Kidneys filter that water. Temperature regulation depends on evaporation. A person can survive weeks without food and only a few days without water. Dehydration collapses cognition, kidney function, and circulation. Contaminated water kills through diarrhea, cholera, typhoid, and parasites. UNICEF and WHO figures cited around the Pope’s intention still put more than two billion people without safely managed drinking water; tens of millions drink untreated surface water. Children die of preventable waterborne disease every day. That is not an environmental footnote. It is a public-health fact about bodies God made.

Agriculture depends on the same molecule. Crops fail without rain or irrigation. Livestock die. Food systems are water systems. When aquifers drop, reservoirs shrink, or rivers are poisoned, famine and migration follow. The biological case for protecting water is not optional piety. It is the recognition that every Eucharist, every baptism, every human life already assumes a wet world.

 Water as environment: the common home is not a slogan

Fresh water is a tiny fraction of the planet’s water, and most of it is locked in ice or deep aquifers. Rivers, lakes, wetlands, and groundwater are finite, unevenly distributed, and easily ruined. Pollution from agriculture, industry, mining, sewage, and plastics turns “sister water” into a vector of disease. Over-extraction for cities, cash crops, and industry empties wells that villages have used for generations. Climate-driven drought and erratic rainfall make the problem worse in already dry regions. New Mexico’s reservoirs hitting historic lows in 2026 is one local picture of a global pattern. Archbishop John Wester of Santa Fe, writing after the Pope’s intention, called for “moral choices” that protect people, waters, lands, and wildlife together.

Catholic social teaching has named this clearly. Laudato Si’ treats access to safe drinkable water as “a basic and universal human right” because it is essential to survival and therefore to every other right. Water is a common good, not a mere commodity. Privatizing it without regard for the poor, wasting it, or treating rivers as sewers violates the universal destination of goods. The encyclical links the cry of the earth and the cry of the poor: the same systems that pollute water also leave the vulnerable walking miles with jerry cans. Later papal messages repeated the point: water must never be wasted, abused, or made a pretext for war. Pope Francis’s World Water Day remarks and FAO messages insisted it is not merchandise to be speculated on. Leo XIV’s language of a “right without borders” sits in that line, not outside it.

Environmental care here is not nature-worship. It is stewardship of a gift that other creatures and future generations also need. Wetlands filter water. Forests hold watersheds. Healthy rivers feed fisheries. Destroy those systems and you do not get a more “spiritual” Church. You get sick children and empty fonts.

 Water as theology: Scripture, liturgy, and the saints

From the first page of Genesis, water is where the Spirit hovers. “The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters” (Gen 1:2). Creation begins in water. The Catechism’s blessing of baptismal water remembers this: at the dawn of creation the Spirit breathed on the waters, making them “the wellspring of all holiness.” Noah’s flood is both judgment and new beginning; 1 Peter 3:20–21 reads the eight saved through water as a type of baptism. Israel passes through the Red Sea from slavery to covenant. Moses strikes the rock and water flows in the desert; Paul says the rock was Christ (1 Cor 10:4). Ezekiel sees a river from the temple that heals the Dead Sea (Ezek 47). The psalms praise God who “sends forth springs in the valleys” and “makes the grass grow for the cattle” (Ps 104). Isaiah promises water in the wilderness for the chosen people (Isa 43:20).

In the Gospels the symbolism becomes personal. Jesus is baptized in the Jordan; the Fathers insist he sanctifies the water rather than being sanctified by it. He turns water into wine at Cana. He walks on the sea. He tells Nicodemus that no one enters the kingdom without being born of water and the Spirit (John 3:5). He offers the Samaritan woman living water that will become “a spring of water welling up to eternal life” (John 4:14). On the last day of the feast he cries, “If anyone thirsts, let him come to me and drink,” and John explains that he spoke of the Spirit (John 7:37–39). From his pierced side flow blood and water (John 19:34), the Church’s ancient image of Eucharist and baptism. Revelation ends with “the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb” (Rev 22:1).

The liturgy does not treat this as poetry only. Every baptism uses water. Holy water at church doors recalls baptism. The Easter Vigil’s blessing of the font recites the whole history: creation, flood, Red Sea, Jordan. To say water is “just a resource” while standing at a font is to split what the Church holds together.

Saints have said the same in their own idiom. St. Francis of Assisi’s Canticle of the Creatures praises “Sister Water, who is very useful and humble and precious and chaste.” Laudato Si’ takes its title from that canticle. Francis did not confuse the creature with the Creator; he loved the creature because it came from the Creator and served the poor. St. John Chrysostom and other Fathers preached that Christ’s baptism consecrated water for new birth. St. Augustine said the word is joined to the element and it becomes a sacrament. Teresa of Ávila used water as the great image of prayer: the soul as a garden watered first by laborious wells, then by streams, then by rain. None of this is recent “green” fashion. It is the ordinary grammar of Catholic worship.

Church teaching on the environment after Vatican II, through John Paul II’s “human ecology,” Benedict XVI’s integral human development, and Francis’s integral ecology, simply applies that grammar to industrial-scale waste. Leo XIV’s prayer is continuous with it. Asking forgiveness for turning a universal gift into a commodity is not Marxism. It is the doctrine of the universal destination of goods applied to the one thing no one can live without.

 Why protection is a moral duty, not a partisan hobby

Water needs protection because it is finite, because the poor suffer first when it fails, and because Christians already use it as the sign of rebirth. Waste in wealthy countries—leaking pipes, long showers, polluted runoff—is not morally neutral when others die of thirst. Extractive projects that poison indigenous watersheds are not “development” if they destroy the conditions of life. Treating bottled water as a luxury brand while public systems decay is a cultural confession that we have forgotten gratitude.

The Pope invited concrete acts: fix leaks, shorten showers, turn off unused taps, stop pouring pollutants into drains and rivers. Those acts are small. They are also the opposite of the accusation that he only talks about “souls” in the abstract. A soul lives in a body. A body needs water. A baptized body was washed in water that Christ made holy. Preferential option for the poor includes the woman who walks six miles for a bucket that may still make her child sick.

Critics who say “what about souls?” set up a false choice the New Testament never makes. Jesus feeds the hungry and then speaks of living bread. He heals and then forgives. James says faith without works is dead, and the works he names include clothing the naked and giving drink to the thirsty. Matthew 25 judges the nations on whether they gave drink to the least of these. If that is “slop,” the Gospel is slop.

A serious conservative instinct is right to fear that creation language can become ideology, that climate policy can become a substitute gospel, that some activists treat human beings as the problem. Those dangers exist. They do not make water optional. They do not make Laudato Si’ heresy. They do not make St. Francis a pagan. The answer to bad environmentalism is better theology of creation, not a sneer at the font.

Pope Leo XIV did not ask anyone to stop praying for the conversion of sinners. He asked the Church, in the month when Christians mark the Season of Creation, to remember that the same God who saves souls also made the water in which those souls are baptized, and that millions of those souls still lack a cup of it that will not kill them. That is not a departure from the faith. It is the faith noticing the world it claims God so loved.

Baptism: Necessary for Salvation and Commanded by Jesus

Baptism: Necessary for Salvation and Commanded by Jesus – A Comprehensive Defense Against Protestant Objections

Baptism stands as one of the most foundational elements of Christian faith and practice. Far from being a mere optional ritual or symbolic gesture, baptism is explicitly commanded by Jesus Christ and is necessary for salvation, as taught by Scripture, the early Church, and the consistent tradition of Christianity. This truth has been held since apostolic times, yet in recent centuries—particularly since the Reformation—certain Protestant traditions have reduced baptism to a symbolic act, denying its regenerative power and necessity. This post will demonstrate from the Bible that baptism is commanded by Christ and essential for salvation, address and refute the main Protestant objections, and affirm the Church's teaching that while God binds salvation to the sacrament, He Himself is not bound by it, allowing for exceptional cases like baptism of desire or blood.

 Jesus Commands Baptism: The Great Commission

Jesus' final instructions to His apostles, known as the Great Commission, leave no room for doubt about the centrality of baptism:

> "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you." (Matthew 28:19-20)

Here, Jesus explicitly commands baptism as an integral part of making disciples. The command is not optional; it is tied to the Church's mission to all nations. Baptism incorporates people into the Trinitarian life of God and is the ordinary means by which one enters the Christian community.

This is reinforced in Mark 16:16: "Whoever believes and is baptized will be saved, but whoever does not believe will be condemned." Belief and baptism are linked directly to salvation, showing that baptism is not peripheral but essential to the response to the Gospel.

 Scriptural Evidence for Baptism's Necessity and Efficacy

The New Testament repeatedly teaches that baptism saves, forgives sins, regenerates, and incorporates believers into Christ:

- John 3:5 — Jesus tells Nicodemus: "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God." The "water" here refers to baptism, as the early Church unanimously understood. This "birth from above" is the sacrament of regeneration.

- Acts 2:38 — On Pentecost, Peter declares: "Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit." Baptism is the means by which sins are forgiven and the Spirit is received.

- 1 Peter 3:21 — "Baptism... now saves you, not as a removal of dirt from the body but as an appeal to God for a clear conscience, through the resurrection of Jesus Christ." Peter explicitly states that baptism saves, comparing it to Noah's ark, where water both judged sin and saved the faithful.

- Romans 6:3-4 — Paul teaches that in baptism we are buried with Christ in His death and raised to new life: "We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life."

These passages show baptism as more than symbolic—it is the ordinary, sacramental means God uses to apply Christ's redemptive work.

 Catholic Teaching on the Necessity of Baptism

The Catechism of the Catholic Church (CCC) summarizes this biblical truth:

- CCC 1257: "The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament... God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments."

This reflects John 3:5 and the Church's understanding that baptism is the normative means of salvation, yet God can save in extraordinary ways (e.g., baptism of desire for catechumens who die before receiving it, or baptism of blood for martyrs).

The Church does not know any other ordinary means that assures entry into eternal life (CCC 1257). This teaching echoes the early Church Fathers, who unanimously affirmed baptism's necessity.

 Refuting Common Protestant Objections

Many Protestants, particularly in Baptist, evangelical, and some Reformed traditions, view baptism as a symbolic ordinance—a public profession of faith already received through personal belief—rather than a sacrament that conveys grace or regenerates. They argue salvation is by "faith alone" (sola fide), and baptism is an act of obedience but not necessary.

Here are the main objections and refutations:

1. Objection: "Baptism is just a symbol; salvation comes by faith alone before baptism."  

   This reduces baptism to a human work, ignoring its divine institution. Scripture links baptism directly to forgiveness and regeneration (Acts 2:38, 1 Peter 3:21). If baptism were merely symbolic, why does Peter say it "now saves you"? The New Testament pattern is faith leading immediately to baptism, not faith alone followed by optional symbolism.

2. Objection: "The thief on the cross was saved without baptism."  

   This is a classic exception, not the rule. The thief died under the Old Covenant, before Christ's resurrection and the institution of Christian baptism. Jesus promised him paradise based on faith and repentance. The Church recognizes similar exceptions today (baptism of desire/blood), but these do not negate the norm for those who have access to the sacrament.

3. Objection: "1 Corinthians 1:17 – Paul says, 'Christ did not send me to baptize but to preach the gospel.'"  

   Paul emphasizes preaching over baptizing because Corinth had divisions over who baptized whom. This is about administration, not necessity. Elsewhere, Paul teaches baptism's efficacy (Romans 6, Titus 3:5). The verse does not contradict baptism's role in salvation.

4. Objection: "Acts 10 shows Cornelius receiving the Spirit before baptism."  

   This is an extraordinary case where God poured out the Spirit on Gentiles to confirm their inclusion, leading immediately to baptism (Acts 10:47-48). It shows God's sovereignty but does not make baptism optional—it confirms the need for it afterward.

5. Objection: "Mark 16:16 says belief saves, and unbelief condemns—baptism is secondary."  

   The verse pairs belief and baptism for salvation. Condemnation comes from unbelief, but the positive path includes baptism. Early manuscripts and context support this reading.

These objections stem from a post-Reformation emphasis on sola fide that sometimes overlooks baptism's sacramental nature. The early Church Fathers, like Justin Martyr, Irenaeus, Tertullian, and Cyprian, unanimously taught baptismal regeneration and necessity, viewing it as the means of rebirth.

 The Early Church Witness

From the beginning, Christians affirmed baptism's necessity:

- Justin Martyr (c. 150 AD): Baptism enlightens and regenerates.

- Irenaeus (c. 180 AD): Baptism is for the remission of sins.

- Tertullian (c. 200 AD): "Without baptism, salvation is attainable by none," citing John 3:5.

This consensus held until the 16th century, when figures like Zwingli rejected sacramental efficacy.

 Conclusion

Baptism is not optional—it is commanded by Jesus in the Great Commission and necessary for salvation as the ordinary means of regeneration, forgiveness, and incorporation into Christ. Protestant views that reduce it to symbolism depart from Scripture's plain teaching and ancient Christian tradition. While God can save extraordinarily, we must not presume upon His mercy by neglecting what He has bound to the sacrament.

Let us embrace baptism as the gateway to new life in Christ, obeying our Lord's command and trusting in His promise.

Sources:

- Holy Bible (various passages cited)

- Catechism of the Catholic Church (CCC 1213–1284, especially 1257)

- Vatican website (vatican.va/archive/ENG0015/_INDEX.HTM)

- Catholic Answers resources (e.g., "Is Baptism Necessary for Salvation?")

- Early Church Fathers (e.g., Justin Martyr, Irenaeus, Tertullian, via churchfathers.org and newadvent.org)

- Protestant critiques (e.g., GotQuestions.org on baptism and salvation)

Feast of the Baptism of the Lord, Year A 2026

On January 11, 2026, the Catholic Church celebrates the Feast of the Baptism of the Lord, which marks the close of the Christmas season and the beginning of Ordinary Time in Year A. The readings invite us to reflect deeply on Jesus' humility, His identity as the beloved Son, and the gift of our own baptism.

 The Readings

- First Reading: Isaiah 42:1-4, 6-7 (The Servant Song – God’s chosen servant brings justice gently)

- Responsorial Psalm: Psalm 29:1-2, 3-4, 3, 9-10 (The voice of the Lord thunders over the waters)

- Second Reading: Acts 10:34-38 (Peter proclaims how God anointed Jesus with the Holy Spirit)

- Gospel: Matthew 3:13-17 (Jesus is baptized by John; the heavens open, the Spirit descends, and the Father declares, “This is my beloved Son, with whom I am well pleased.”)

 Reflection

Dear brothers and sisters in Christ,

As we gather on this beautiful Feast of the Baptism of the Lord, we stand at the threshold between the joy of Christmas and the mission of Ordinary Time. The Christmas season that began with the humble birth of our Savior in Bethlehem now culminates in this profound moment at the Jordan River. Here, Jesus, the sinless Son of God, steps into the waters of baptism—not because He needs cleansing, but because He chooses to identify fully with us, sinners in need of redemption.

In the First Reading from Isaiah, we hear the tender description of God’s Servant: “He will not cry out, nor raise his voice... A bruised reed he shall not break, and a smoldering wick he shall not quench.” This is the gentle Messiah who comes not to condemn but to heal, to open the eyes of the blind, and to bring light to those in darkness. Jesus embodies this Servant perfectly in His baptism, lowering Himself in solidarity with humanity while revealing His divine mission.

The Gospel scene in Matthew is breathtaking. John hesitates, saying, “I need to be baptized by you,” yet Jesus insists: “Allow it now, for thus it is fitting for us to fulfill all righteousness.” In this act of obedience and humility, Jesus sanctifies the waters of baptism for all time. The heavens tear open, the Holy Spirit descends like a dove, and the Father’s voice booms: “This is my beloved Son, with whom I am well pleased.”

These words are not just for Jesus—they echo over every baptismal font. Through our own baptism, we are plunged into Christ’s death and resurrection (Romans 6:3-4). We become adopted sons and daughters of the Father, anointed with the same Holy Spirit, and called “beloved.” The voice that affirmed Jesus at the Jordan affirms us too: You are my beloved child. In you, I am well pleased—not because of our perfection, but because of His grace poured out upon us.

Yet this identity carries responsibility. As St. Peter declares in the second reading, “God anointed Jesus of Nazareth with the Holy Spirit and power... He went about doing good and healing all those oppressed by the devil.” Our baptism is not a private event; it launches us into mission. Like Jesus, we are sent to bring God’s healing, justice, and light into a world still marked by sin and suffering. We are called to be gentle with the bruised reeds around us—the broken, the doubting, the marginalized—and to fan the smoldering wicks of hope in others.

On the Feast of the Baptism of the Lord, the Church invites us to ponder one of the most profound mysteries of Christ's life: why the sinless Son of God chose to be baptized by John in the Jordan River.

John's baptism was "a baptism of repentance for the forgiveness of sins" (Mk 1:4). John himself recognized the absurdity of the situation, protesting, “I need to be baptized by you, and do you come to me?” (Mt 3:14). Yet Jesus insists: “Allow it now, for thus it is fitting for us to fulfill all righteousness” (Mt 3:15). In this humble act, Jesus reveals the heart of His mission.

 Why Jesus Got Baptized

Jesus had no personal sin to repent of—He is the spotless Lamb of God. His baptism was not for His own cleansing but for ours. By stepping into the Jordan among sinners, Jesus fully identifies with humanity in its brokenness and need for redemption. He aligns Himself with the "suffering Servant" foretold by Isaiah (Is 42:1-4), taking upon His shoulders the guilt of the world. As the Catechism of the Catholic Church teaches, Jesus' baptism is “the acceptance and inauguration of his mission as God’s suffering Servant. He allows himself to be numbered among sinners; he is already ‘the Lamb of God, who takes away the sin of the world’” (CCC 536).

This moment foreshadows the cross: just as Jesus descends into the waters, He will descend into death itself, bearing our sins. His rising from the water prefigures His Resurrection. In obedience to the Father, Jesus submits to this act of solidarity, manifesting His total self-emptying (kenosis) for love of us.

 How Jesus Prepared the Waters for Our Baptism

By entering the Jordan, Jesus sanctifies the waters for all time. He does not receive purification from the water; rather, He purifies the water by His divine presence. As St. Ambrose beautifully expressed it: “Our Lord was baptized because He wished, not to be cleansed, but to cleanse the waters.” The heavens open, the Holy Spirit descends like a dove, and the Father’s voice proclaims, “This is my beloved Son, with whom I am well pleased” (Mt 3:17). In that instant, the waters are consecrated, becoming the instrument of grace.

The Catechism explains that at Jesus' baptism, “the heavens were opened” — the heavens closed by Adam’s sin — “and the waters were sanctified by the descent of Jesus and the Spirit, a prelude to the new creation” (CCC 536). From that moment, the waters of baptism are no longer mere symbols of repentance; they become the efficacious sign of the new birth in the Holy Spirit, uniting us to Christ’s death and resurrection (Rom 6:3-4).

 The Importance of Baptism

Baptism is the foundation of the Christian life and the door to the sacraments (CCC 1213). Through it, we are freed from original sin and all personal sins, reborn as adopted children of God, incorporated into the Body of Christ (the Church), and made sharers in divine life. It confers sanctifying grace, the theological virtues (faith, hope, charity), and the gifts of the Holy Spirit. An indelible spiritual seal is imprinted on the soul, marking us forever as belonging to Christ (CCC 1263, 1272).

The Lord Himself declares baptism necessary for salvation (Jn 3:5; Mk 16:16). It is not optional but essential: we are plunged into Christ’s Paschal Mystery, dying to sin and rising to new life. As the voice from heaven affirmed Jesus as the beloved Son, so it echoes over every baptized person: You are God’s beloved child. This identity empowers us to live as His witnesses, bringing His light, mercy, and justice into the world.

On this feast, let us renew our baptismal promises, grateful that the sinless One entered the waters for us, sanctifying them so that we might be cleansed, reborn, and sent forth in the power of the Spirit.

As Ordinary Time begins tomorrow, may we carry the memory of this feast into our daily lives. Let the Father’s voice resound in your heart: You are beloved. Live as one who belongs to Christ, who has been washed clean, anointed, and sent. Let your life proclaim the same Good News that Jesus began at the Jordan.

May the Holy Spirit, who descended upon Christ, descend anew upon us, empowering us to live as beloved children of God in all we say and do. May the grace of our baptism, rooted in Christ’s own, transform us daily into His image and likeness. Amen.

Infant Baptism

Why the Catholic Church baptizes infants

The Catholic Church has been baptizing infants ever since Christ commanded His apostles to baptize all people in the name of the Father, Son, and Holy Spirit (see Mt 28:18-20). This has always been the practice of the Orthodox churches and of many Protestant denominations as well. But why does the Church baptize babies? Aren't they too young to understand what is happening to them? In this blog post, I will explain the reasons and benefits of infant baptism, as well as the historical and scriptural evidence for this ancient tradition.

Baptism cleanses infants from original sin

One of the main reasons why the Church baptizes infants is to cleanse them from original sin. Original sin is the state of sin inherited by all human beings as a result of the fall of Adam and Eve. It is not a personal sin that we commit, but a condition that affects our nature and makes us prone to sin and death. Original sin also deprives us of the grace of God and the friendship with Him that we were created for. As the psalmist laments: “Indeed, in guilt was I born, and in sin my mother conceived me” (Ps 51:7).

Baptism is the sacrament that washes away original sin and restores us to God’s grace. It is a sign of God’s love and mercy that He offers us this gift even before we can ask for it or deserve it. Baptism also makes us adopted sons and daughters of God, members of His family, and the Church. As St. Paul says: “For through faith you are all children of God in Christ Jesus. For all of you who were baptized into Christ have clothed yourselves with Christ” (Gal 3:26-27).

Baptism introduces children to the Church and salvation

Another reason why the Church baptizes infants is to introduce them to the Church and salvation. Baptism is not only a personal act, but also a communal one. It incorporates us into the Body of Christ, which is the Church, and makes us partakers of His mission and life. Baptism also gives us access to all the other sacraments, which are means of grace and nourishment for our spiritual growth. Baptism is the first step in our journey of faith, which will lead us to eternal life with God.

The Church believes that baptism is necessary for salvation, as Jesus Himself taught: “Amen, amen, I say to you, no one can enter the kingdom of God without being born of water and Spirit” (Jn 3:5). Therefore, the Church does not want to delay or deny this gift to anyone who desires it, especially to children who are most vulnerable and innocent. Remember that Jesus also said to let the children come to Him (Luke 18:15–17; Matthew 19:13–15; Mark 10:13–16). 

Why would the early Church deny children baptism if Jesus said to let the children come to Him?  Also note that life expectancy in those days was up to 30 or 40 years, so things had to be done earlier and quicker. This is why Mary herself was so young and married to Joseph.  Moreover, the Church also trusts in God’s mercy and promises for those who die without baptism but still entrusts them to His loving care. This can apply to the Baptism of Blood or Baptism by Desire. These are topics for another post.  

Baptism introduces children to all the other sacraments

The third reason why the Church baptizes infants is to introduce them to all the other sacraments. The sacraments are visible signs instituted by Christ that convey invisible grace to us. They are channels of God’s love and power that help us to live as His disciples and witnesses in the world. The sacraments also strengthen our bond with God and with each other as members of His family.

The first three sacraments are called the sacraments of initiation: baptism, confirmation, and Eucharist. They initiate us into the Christian life and fully incorporate us into the Church. Baptism is the foundation and gateway to all the other sacraments. Confirmation completes and confirms our baptismal grace and gives us a special outpouring of the Holy Spirit. The Eucharist is the source and summit of our faith, where we receive Christ Himself in His body and blood.

The other four sacraments are called the sacraments of healing and service: penance, anointing of the sick, holy orders, and matrimony. They heal us from our sins and infirmities and enable us to serve God and others in various ways. Penance reconciles us with God and restores us to His grace when we fall into sin after baptism. Anointing of the sick comforts us in our illness and prepares us for our final journey. Holy orders ordain men to serve as bishops, priests, or deacons in the Church. Matrimony unites a man and a woman in a lifelong covenant of love that reflects Christ’s love for His bride, the Church.

By baptizing infants, the Church introduces them to all these wonderful gifts that God has prepared for them. The Church also expects that parents and godparents will raise their children in the faith and help them to receive and appreciate these sacraments as they grow up.

Historical evidence for infant baptism

The practice of infant baptism can be traced back to the earliest days of the Church. The Church Fathers, who were the successors of the apostles and the teachers of the faith, unanimously affirmed and defended this tradition. Here are some examples of their testimonies:

- St. Irenaeus (d. 202), a disciple of St. Polycarp, who was a disciple of St. John the apostle, wrote: “He [Jesus] came to save all through himself; all, I say, who through him are reborn in God: infants, and children, and youths, and old men. Therefore he passed through every age, becoming an infant for infants, sanctifying infants; a child for children, sanctifying those who are of that age” (Against Heresies 2.22.4).

- St. Hippolytus (d. 235), a priest and martyr, wrote: “Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them” (The Apostolic Tradition 21).

- Origen (d. 254), a theologian and scholar, wrote: “The Church received from the apostles the tradition of giving baptism even to infants. For the apostles, to whom were committed the secrets of divine mysteries, knew that there is in everyone the innate stains of sin, which must be washed away through water and the Spirit” (Commentary on Romans 5.9).

- St. Cyprian (d. 258), a bishop and martyr, wrote: “As to what pertains to the case of infants: You [Fidus] said that they ought not to be baptized within the second or third day after their birth, that the old law of circumcision must be taken into consideration, and that you did not think that one should be baptized and sanctified within the eighth day after his birth. In our council, it seemed to us far otherwise. No one agreed to the course which you thought should be taken. Rather, we all judge that the mercy and grace of God ought to be denied to no man born” (Letter to Fidus 64.2).

Scriptural evidence for infant baptism

The practice of infant baptism is also supported by the scriptural evidence. Although there is no explicit mention of infant baptism in the Bible, there are several passages that imply or suggest it.

- The Bible shows that baptism replaced circumcision as the sign of the covenant between God and His people. Circumcision was given to Abraham as a sign of God’s promise and was administered to male infants on the eighth day after birth (see Gen 17:9-14). Baptism is the new circumcision that applies to both males and females and is administered as soon as possible after birth. St. Paul says: “In him you were also circumcised with a circumcision not administered by hand, by stripping off the carnal body, with the circumcision of Christ. You were buried with him in baptism” (Col 2:11-12).

- The Bible shows that baptism is connected to faith, but not limited by it. Faith is a gift from God that enables us to believe and trust in Him. Faith is also a response from us that requires our cooperation and consent. However, faith is not a prerequisite for baptism, but rather a result of it. Baptism gives us the grace to believe and grow in faith, as well as the responsibility to live according to our faith. Therefore, baptism can be given to infants based on the faith of their parents and godparents, who promise to raise them in the faith until they can profess it for themselves.

- The Bible shows that baptism is for all people, including children. Jesus commissioned His apostles to baptize all nations, without excluding anyone (see Mt 28:19). Jesus also welcomed children and blessed them, saying: “Let the children come to me, and do not prevent them; for the kingdom of heaven belongs to such as these” (Mt 19:14). The Bible also records several examples of household baptisms, where entire families were baptized together upon the conversion of one member (see Acts 16:15,33; 18:8; 1 Cor 1:16). These households most likely included children and infants as well.

In closing, Infant Baptism has always been practiced in Christianity. There is no way to deny this based on Scripture, Tradition, and historical documentation. The Baptism of children including babies or infants made total sense in light of Jesus' command to baptize all and his desire that the children come to Him.  There is no asterisk in Jesus' words.  The command was inclusive to all those who wanted to follow Christ and fulfill the requirements of being a Christian. Children could not be exempt from this as it would contradict Christ's will and words.  Yes, the unborn and born children are innocent per se. They have not done any actual sin, yet, but they are tarnished with Original Sin which must be removed. 

So please continue to bring your infants to be baptized. It is what Christ willed and the Catholic Church has done since her founding by Jesus over 2,000 years ago.  

What do you think? Post your comment below on Disqus.  Be sure to follow the rules so your comment can go through.  

Sources

- Catechism of the Catholic Church, nos. 1213-1284.

- Simply Catholic - Why Does the Church Baptize Babies?

- Catholic Education Resource Center - Why Does the Catholic Church Baptize Babies?

- Catholics & Bible - Why Does The Catholic Church Baptize Infants?

- Baby Journey - Why Do You Baptize A Baby?

- Catholic Answers - Why We Baptize Babies

Romanian Orthodox Baptism Kills Baby

A baby dies after an Orthodox baptism in which he was submerged three times in water

A tragic case shocked Romania and sparked a debate about the ritual of Orthodox baptism, which involves immersing the child completely in holy water three times. A six-week-old baby went into cardiac arrest after being baptized in the city of Suceava and died in hospital a few hours later, according to France Presse. The autopsy showed that the baby had water in his lungs.

The police opened a manslaughter investigation against the priest who officiated the ceremony. The Romanian Orthodox Church (BOR) faced a wave of criticism and an online petition calling for a change in the baptism ritual and giving up the immersion of children. More than 60,000 people signed the petition by Friday.

Some members of the Orthodox clergy suggested that they would be open to a modification of the ritual, but others rejected any change. Archbishop Calinic of Arges, one of the most important hierarchs of the BOR, told the Adevarul website that the practice of immersing babies should be reviewed and "the most appropriate decision taken to respect the orders [of the Church] and to carefully avoid unwanted accidents".

The Romanian Orthodox Church is the largest and most influential religious institution in the country, having over 85% of the population as members. The Church has a strong social role and often intervenes in family and education policies, promoting conservative and anti-liberal positions.

What do you think? Post your comment below on Disqus.  Be sure to follow the rules so your comment can go through.  

Source: 

[1](https://www.bbc.com/news/world-europe-55948364), 

[2](https://www.dw.com/en/romania-orthodox-church-washes-its-hands-of-babys-baptism-death/a-56513955), 

[3](https://www.foxnews.com/world/romanian-orthodox-church-faces-growing-backlash-after-baby-dies-following-baptism),

 [4](https://globalnews.ca/news/7622357/baby-baptism-death-romania-orthodox-church/), 

[5](https://nypost.com/2021/02/05/orthodox-church-under-fire-after-baby-dies-during-baptism/)

4th Sunday of Lent Laetare Sunday: Is There Anything to Rejoice About Today?

Today is "Laetare" Sunday or "rejoice" Sunday/Sunday of Joy. Celebrants at Mass have the option to use rose colored vestments today just as in Gaudete Sunday during Advent.  This Sunday is a day to rejoice and remind ourselves that our austere penance during Lent is almost coming to a close and the events that define Christianity are about to come, especially Resurrection Sunday.  This Sunday tells us, "we're almost there, so don't quit now."

Today's readings introduce interesting themes; in particular, faith, the true Shepherd and Redeemer, and "God is in control."  These are themes we need to be reminded of in these trying times.  I have been personally messaged by many Catholics, Protestants and even Atheists who were close to becoming Catholic who are now changing their minds. Many are doubting God in today's pandemic of Covid19 or Coronavirus. How can God allow this to happen?  Does God really protect anyone? If so, why did Churches have to close and Mass cancelled?  There are no easy replies to these questions.  They are all valid and are some which I ask myself.  Trials are not uncommon in the Christian life. Everyone is tested and faces burdens.  God choices each one of us for a specific purpose.

The first reading tells us about the Lord telling Samuel to get ready with his horn of oil because He has already chosen the king for His people. Samuel was the last Hebrew Judge and the first of the major prophets in Israel. God tells Samuel to find the new king from among the sons of Jesse who he is supposed to anoint with the oil in the horn.

Samuel looks at the sons and goes one by one assuming he chose the right one, but God tells him no. Human beings are prejudicial beings. We love to judge people based on appearance, or "lookism." Samuel was no different. He believed a leader/king should be of lofty stature and assumed a particular son with that characteristic is who God had chosen. However, God says, "Do not judge from his appearance or from his lofty stature, because I have rejected him.  not as man see does God see, because man sees the appearance,but the Lord looks into the heart." These are powerful words we should meditate on by themselves. God looks at the heart, not at how we look. We should do the same.  Instead of judging people by profiling them, we should look at their heart - their personality.

After Samuel went trough seven sons trying to find out which one God had chosen and learning none of them were the one, Jesse introduces Samuel to the youngest who was a shepherd tending
sheep.  The kid's name is David. David is described as being handsome and ruddy, obviously young but God chose him. Jesse and David of course are the descendants of Jesus the Messiah. The choosing of this young kid who is a shepherd is a prefigurement of Christ Himself. Jesus is to be the Good Shepherd and is also the Son of God. Even in an early age Jesus was doing God's work ( Luke 2:41-52) making a link to David who was the youngest and was chosen. This should remind the youth in the Church that they are indeed important and should take an active role in their respective parishes.  The Catholic Church is not for the "old" only.

In response to the first reading, we read from the most famous and well known Psalm of all found in chapter 23 which begins with "The Lord is my shepherd." This Psalm connects both David and Christ. It speaks of how God is the shepherd and takes care of His own. He annoints with oil and fills the soul with grace (my "cup overflows"). God is indeed our shepherd and we should always have trust in Him. Last Sunday's first reading was about the Hebrews doubting God in the desert believing Moses to be some con artist who dragged them out to die. We should not be like them. Trusting God will bring "goodness and kindness" for the rest of our lives.

As shepherd, God guides us on our path which is dark. The second reading from Ephesians tells us about this. We were in darkness and now are in the light of the Lord, the reading begins.  St. Paul tells us that we should continue living as children of the light. He reminds us to do what is pleasing to God and avoid the things that are in darkness. Christ is the light (John 8:12).
Without light, we cannot see physically speaking.  The same applies spiritually. Today we live in a world that is adopting atheistic existential nihilism which originated from Nietzsche et.al and claims that life is meaningless, has no purpose and that we create our own "destinies." This philosophy, while claiming to liberate man has done nothing more than bring him down and imprison him in despair and psychological and spiritual oblivion. We are rational beings with free will and intellect; however, this does not mean we can guide ourselves. When we leave human beings to be an end in themselves, they guide each other in darkness and without proper vision in this environment, they all fall into the hole (Matthew 15:14).  Only Christ can show us the way even in darkness.  Only He can guide the way so that we won't fall into the hole.  This applies today with the current pandemic as well.  It may see as if God does not care, is not present or does not exist, but this is not so. We are not meant to be on this earth forever or to live life the way life exists now. God has something better for us.  In the meantime, we have to bear with the things of this world. 

The themes of light and darkness are touched upon in the Gospel. We read in the Gospel how Jesus performs one of His "strangest" miracles recorded. Jesus passes by and sees a man who has been blind since birth.  The disciples ask Him if this man is blind because of his sins or his parent's sins.  Jesus replies, "neither he nor his parents sinned" and goes on to tell them that his disability exists in order for God to show His works. The disciples are holding to the idea that people who are disabled are in that state due to their sins. This brings to mind the "Moral Model" in disability studies which claims it is the fault of the disabled person that he/she is in that state and that this has to do with divine punishment. Jesus obviously disagrees.

Jesus then does something that is both strange and disgusting, in human terms.  He spits on the ground and makes clay with it.  Then he smears the clay made with spit on the man's eyes.  He then instructs the man to wash in the Pool of Siloam.  When the man did as he was told, he came back with full vision.  Those in the neighborhood could not believe it and were saying to themselves "isn't this the one who used to sit and beg?"  They were in shock that this man is now able to see after they have gotten used to seeing him in a blind state begging for money.  Immediately they questioned him and brought the man to the Pharisees.  The Pharisees upon learning that Christ healed this man on the Sabbath declared that Christ is not of God. They made the Law in the Old Covenant into a god, so to speak.  The Sabbath was made for man, not the other way around (Mark 2:27).  The rest of the story tells us how the Jews did not believe and even questioned the beggar's parents who testified that he indeed was born blind. Then there is a debate on who Christ really is and His intentions.

This Gospel has so many things I can write on, but will briefly get into them.  First, the Gospel reminds us that we are born blind or spiritually blind.  Atheists often make the claim that we are "atheists by default," I refute this here: http://sacerdotvs.blogspot.com/2013/04/atheism-as-default-fails.html.  We are not "atheist" at conception but are merely spiritually blind. After Baptism, we start to regain our sight as we grow in faith and grace.  This is why the man only gets sight after he washes himself in the Pool of Siloam.  Once we have life in Christ can we truly begin to see like the beggar did.  Second, Jesus in this story shows us how God does not discriminate. He sees the beggar who is blind, probably dirty and smelly, yet still approaches him.  God does not judge by appearance as 1 Sam 16:76 states.

Third, here is an interesting connection as well in regards to the clay.  We read in Genesis 2:7 how God creates man from the clay of the Earth.  Jesus uses clay to heal the man.  Think about this for a moment. If pottery is broken, how is it repaired?  We use clay to repair it. God made man out of the clay of the Earth and sin broke him. Christ comes and uses clay with spit to "fix" broken man. Christ makes all things new (2 Corinthians 5:17).  We must approach Christ with faith and trust in Him, especially in today's trying times.  He will restore our sight and guide us as our shepherd through the "valley of the shadow of death" which surrounds this world.  God is always in control.  Despite Original Sin ruining nature, God still fixes it and guides it to perfection in Him.  He is the Redeemer, the Savior who restores the Image of God in us with His light.  There may not be much to rejoice about today with the number of cases and deaths related to Covid19, but we must look beyond themundane.  Today we rejoice with the "blind beggar" and shout out for all to hear: "I do believe, Lord."




READINGS:

http://www.usccb.org/bible/readings/032220.cfm

2nd Sunday in Ordinary Time: Behold the Lamb of God

We are fresh off the holidays. Christmas and the Epiphany are over. The new year is here and we celebrated the Baptism of Jesus last Sunday. Now the Epiphany is taking hold. We are seeing Jesus revealed more and more. Last Sunday, we are told by God the Father that He is the beloved Son. Now we begin Ordinary time and will learn more about Christ and what He has to offer. Ordinary time is not ordinary at all. It just means that no serious big events will take place. So do not let the word "ordinary" fool you.  In fact, in my opinion, Ordinary time is the period which we all should focus a little more on. This is because we learn more on the person of Jesus and what He expects from us believers.

In the first reading, we are told of the servant who God will use to show His glory. This servant will bring Jacob and Israel back to the Lord and will be a light to the nations. Jesus is this new servant. He is the one who will gather Jacob and Israel back. He is the light of the world and the one who brings salvation. We too are servants of the Lord who must be His mouthpiece, hands and feet in the world. We must do God's will. Today's responsorial Psalm reminds us of this. Like the Psalm states, "Here am I, Lord; I come to do you will," we must state this proudly and move onward to do His will in the world.  Unfortunately, many Catholics tend to believe that a vocation or a "call" is solely for those men who eventually become priests or brothers. The same can be said of those women who eventually become religious sisters. However, this is not the case. All believers in the Church are called by God in one way or another.

In the second reading, we see how Paul himself is called to be an apostle of the Lord. The Gospel tells us that Jesus came to do a job, so to speak. John the Baptists points to Him as the "Lamb of God." This lamb takes away the sin of the world. What does this all mean?  Calling Jesus a "lamb" is representative of the fact that Jesus is the sacrificial offering. We read in the Old Testament how God tells Abraham to sacrifice his only son Isaac. This was, of course, a test. Isaac was never sacrificed. In fact, God later provides the sacrificial offering. Similarly, God once again provides the sacrificial offering: His only Son. Next, what is the "sin" of the world? Can the world even sin? Well, we must look at Adam and Eve for the answer. The "sin" of the world is original sin, the rejection of God and disobedience that Adam and Eve began and which has passed on to us. This "sin" is what leads to other sins, venial, mortal which are actual sins.

This is why Jesus is the Lamb of God. He is the sacrifice whose blood will serve as expiation for the sin of the world. John the Baptist tells this to all present and to us today in 2020. John the Baptist tells us how the Holy Spirit came like a dove upon Jesus and that this one is the person who will baptize with the Holy Spirit. This means that the water of baptism is sanctified and given authority only in Jesus. Let us now follow Jesus more closely. It is a new year and new decade which we should use to focus on growing in holiness. There are so many events going on in the world that make us wonder how much time is left. Let us not sit and speculate, but take action to better our lives via the Sacraments, the Mass, prayer and the faith.


Readings:

http://www.usccb.org/bible/readings/011920.cfm

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Book Review: THE SACRAMENTS: DISCOVERING THE TREASURES OF DIVINE LIFE

Tan Books was kind enough to send me a review copy of Father Matthew Kauth's THE SACRAMENTS: DISCOVERING THE TREASURES OF DIVINE LIFE. The book is just 145 pgs but filled with lots of information on the Seven Sacraments. Fr. Kauth wastes no time going into each Sacrament. With clear and simple language, he explains the meaning behind each Sacrament.

By "simple," I mean that he does not drown the reader's mind with technical theological or liturgical terminology. The book presents the information in a way any reader can understand. One does not need to have a dictionary or other reference to look up what father is writing about. He does an excellent job making complex theological and liturgical concepts understandable. This is what makes this book a must-have for every Catholic, especially those in religious education. It is easy to read and to-the-point.

Father begins with the introduction and explanation of what is a Sacrament. He relies on the traditional definition of a Sacrament and uses Scripture and other sources for reference. He ties in the importance of the Sacraments and how they are necessary for living a life in Christ and salvation.  He continues dedicating a chapter for each Sacrament. For each Sacrament, he shows their origin in Scripture, cites tradition and explains the effects and elements of each. This is important because it gives a full picture of each Sacrament.  Instead of stating, "Holy Baptism" removes Original Sin and makes on a Catholics, father goes beyond that and explains why and how. He explains why certain elements or sacramentals are used to bring about the Sacrament (i.e. water, oil, laying of hands, etc). 

He does an excellent job showing how each Sacrament works in us and how we must cooperate with grace in order to keep the Sacrament working. I highly recommend this book to every Catholics. While it is an easy read, it does not water down anything. Father provides orthodox information in line with the Church's teachings and presents it in a way anyone without a theology background can understand. The book will be understandable to readers from middle school and up. Protestants and others will benefit greatly from this book as well. This book should be on every Catholic shelf and in the satchels of every catechist or religious education teacher. Even theology students and seminarians can greatly benefit from reading this book before engaging the more complex and wordy academic books used in courses. 

I want to thank Tan Books for sending me this book and thank Father Kauth for giving us this treasure which tells us about the Divine Treasure found in the Sacraments. 

Priest Slaps Baby During Baptism

A French priest is in the spotlight after video shows him slapping an infant during a baptism. The video shows a woman, man holding an infant and an elderly priest in vestments next to a baptismal font. The infant is crying and screaming. As the infant does this, the elderly priest tries to calm him down by telling him to calm down. 

After a while, the elderly priest slaps the child causing a loud gasp among those in the church. The man holding the infant looks at the priest in shock and tries to wrestle the infant away from him as the priest cuddles the infant's head on the side of his own. You can see the video here:

The video has gone viral and has gotten many upset. Some have even posted comments on social media saying that they would have struck the elderly priest back. I must say, the video is hard to watch but we must learn all the facts first. Moreover, decades ago, slaps were used to calm histerical people down. The priest being elderly was possibly trying to use this archaic tactic. I do not think he was intentionally looking to hurt the child. Then again, crying children can cause stress levels to rise in adult humans. In any event, no priest or anyone should strike a child. There are other ways to calm babies down. During baptisms where I have assisted, I have made funny faces or brought out plush toys to get a baby's attention and calm him or her down. He or she then got to keep the toy! Hopefully the parents in the video have made peace with the priest and vice versa. The priest definitely needs to offer an apology if he did not do so already. Too bad the video cuts off and we do not see what happened next.







Source:

https://www.independent.co.uk/news/world/europe/priest-slaps-baby-hits-child-france-child-abuse-church-a8410256.html

http://www.mynbc5.com/article/shocking-video-shows-priest-slapping-crying-baby-during-baptism/21762714

https://www.mirror.co.uk/news/world-news/priest-who-slapped-baby-crying-12770025

3rd Sunday of Advent: Rejoice, The Lord is Near!

We are in the third Sunday of Advent and the celebrant of today's Mass will light the third pink candle.  The pink is for the third Sunday or Gaudete Sunday which means “Sunday of Joy.”   We are joyous because we are getting closer to Christ’s birth.  As each week goes, we light the candle that corresponds to that week.

Shout for joy!  This is how the first reading begins. We are joyous!  We sing joyfully and exult in our hearts (Psalm 30:12).  Jesus is about to be born on Christmas.  Not only are we joyous about His first coming, but also His second one.  "The Lord has removed the judgment against you," God's mercy is rampant especially in this year of Mercy (Deuteronomy 4:31).  Our King is in our midst in the Blessed Sacrament (Zephaniah 3:17).  Our King is present in every Catholic Church around the world; in every tabernacle, monstrance, ciboria, and pyx.  He makes Himself available to each one of us who prepare to receive Him (Colossians 2:6).  We must not fear nor become discouraged as the reading tells us (Isaiah 41:10).  Joy must be in our hearts always (Psalm 4:7).  We must cry out with this joy because the great and Holy One is among us as the Psalm for today reminds us.

Our Savior is among us.  God is our savior (Psalm 68:19).  We are unafraid and are confident in Him.  He is our strength and is always with us (Psalm 28:7). God never parts from us (Deuteronomy 31:6). In return, we must praise His name and tell all nations or all peoples of the world the good things He has done for each one of us (Mark 16:15).  We do this by the way we live our lives in the joy of Christ and by evangelizing (1 Peter 2:12). Pope Francis has said many times that we should not have "funeral faces." We must smile, greet others, demonstrate kindness, compassion and mercy.  This is how we show our joy to the world because the Great One is in our midst.

In the second reading, we are once again reminded to rejoice and be glad; the Lord is near!  Because the Lord is near, we should not be anxious. Instead, we must pray and thank God without end (Luke 18:1).  It is in prayer that we unite with God (Matthew 18:19). We begin to absorb the peace of God within our minds and hearts when we pray. The problems that phase us from this world will disappear as we learn to trust in God and rest in Christ Jesus.

Finally in the Gospel, John the Baptist reminds the people that they must help others, especially the less fortunate. If one has enough, one must share with others who do not (Proverbs 19:17). Last week, we read about preparing the way of the Lord.  This is one way in which we prepare ourselves to receive the Lord by helping others and not being attached to material things (Matthew 6:19).  Owning things is not bad. Having money is not bad. We are material (physical) beings with needs and live in societies that have built economies that keep us dependent on money and other things.  That is not our fault. We have to live in the system, so to speak.  However, when we do have enough that just giving some of it will not have any big effect on our well-being, then we should make every effort to help others who do not have enough. If I have ten sandwiches and they will eventually go bad, why should I keep them stored in my refrigerator?  I only need one sandwich, the rest I can give away to whoever has nothing to eat.

Some fanatical right wing political supporters may call this 'Communism,' but it is not.  Caring for others is not 'Communism.' Communism keeps people down.  It does not let people gather wealth or improve themselves.  John the Baptist, Jesus and the Catholic Church do not support this. What they call for is helping those in need (Luke 6:38).  This does not mean that we have to get rid of all of our things just to be equal with everyone else if we are wealthy.  What this means is that if we have enough, then we should help others with it and not store it up as if we are going to live forever to enjoy every cent and every atom in material goods. Doing good works, especially those of mercy are a preparation to receive the Lord (Matthew 25:31-46). These works is what put our faith into action (James 2:18).  They present the Sacramental grace we received at Baptism to the world. This grace fills us with God's presence which is like a fire that cleanses the impurities of precious metals (Isaiah 48:10,1 Peter 1:7).  Jesus brings us this fire via the Holy Spirit.  We must prepare to receive the Lord and His fire that sanctifies us.

In this year of mercy, what will you do to spread this joy?  Will you help others or ignore them?  Will you hold grudges or forgive?  Will you just go to Mass and then go home to watch the sports on television or will you go out and evangelize  family, friends and strangers?  Rejoice always in the Lord. Spread the joy you have in the Lord to all you come in contact with.  Become that pink candle on the Advent wreath lighting up those around you with the joy of Christ.  Maranatha! Come Lord come!







Readings: http://www.usccb.org/bible/readings/121315.cfm

Third Sunday of Advent

What is Advent?
We are now in the holy season of Advent where we prepare for both the coming of Christ at Christmas and the second coming at the end of time.  It is a spiritual period in which to meditate on these two mysteries and prepare for them.  We use the wreath and 4 candles to mark down the 4 weeks before Christmas.  

Three of the candles are purple and one is pink.  The purple symbolizes preparation through penance and prayer.  Purple is also used during Lent.  Another way to see it is purple is a physical sign of healing. When we get hurt, the injury becomes purple.  During the time of healing, it remains purple until it clears up.  Sin hurts us and we need time to heal from it by using the Sacraments of Penance and Eucharist, Prayer, Fasting, Indulgences and a genuine Spiritual life.  

The pink is for the third Sunday or Gaudete Sunday which means "Sunday of Joy."   We are joyous because we are getting closer to Christ's birth.  As each week goes, we light the candle that corresponds to that week.  

Today's readings: http://www.usccb.org/bible/readings/121414.cfm

Christmas is almost here!  We are joyous as we light the pink candle on this Gaudete Sunday or Sunday of Joy!  Christ is almost here!  But who is Christ?  Today's readings tell us.  In the first reading from Isaiah, we read about the Spirit of God being part of someone.  This someone is anointed and will bring glad tidings to those in poverty.  This someone will be there for those who are heart broken; will free those in captivity and minister to all.  So who is this someone?  Well this "someone" is none other than Jesus Himself. As a matter of fact, Jesus took this very text and read it at the synagogue.  It got Him into trouble as the religious teachers of His day became upset when He said that the words of Isaiah were fulfilled in Him (Luke 4:17-21).  They thought He was blaspheming and were about to beat Him up, so to speak. This is understandable.  How many of us would raise an eyebrow if someone reads Scripture and claims it was referring to him or her? We would think of this person as insane.

The responsorial Psalm responds to the first reading with joy. We rejoice in God! Today's Psalm is unique because it is not from the book of Psalms, but from Our Lady's Magnificat found in Luke. The word "Psalm" comes from Hebrew "Tehillim" which means "praises or songs of praise."  Mary's "Magnificat" is her song of praise to God while showing her joy for having been chosen to bear Christ the Son of God. She echoes Isaiah's words of God who comes to "fill the hungry with good things" and the one who is the help of Israel.  This "Psalm of Mary" is prayed/sung at vespers (Evening prayer) every day by clergy, religious and those lay faithful who pray the Liturgy of the Hours.  It is a powerful expression of faith.

In the second reading from Thessalonians, we read about the need to rejoice and pray at all times. We must give thanks in ALL circumstances.  This means even in circumstances that are "bad." Many times we only pray and get joyous when things go well for us.  When they get rotten, we get upset at God. Sometimes we even try to barter with God: "Lord, if you do this or make this better, I will go to daily Mass or pray more."  This is not how a prayer life should be like. We must be with God and trust in God always, even when things go bad (Job 13:15). Life will not always be "puppies and kittens," so to speak. Things can get "hairy" really fast during the day. We can wake up cheerful and walk with a "skip" during the day and at night come home gnashing our teeth after facing long schedules, uncontrollable events and all kinds of personalities that give our facial muscles a good work out as we make different faces to each emotion we feel. Despite this, God will never allow us to deal with something we cannot handle (1 Corinthians 10:13).  So in light of this, we must thank God even for the bad things that happen in life (James 1:2-3).  I know it sounds crazy, but it makes sense and demonstrates that God gives us power and freedom over all scenarios. They do not control us. Furthermore, the second reading continues to tell us not to "quench the Spirit" or set aside the fire in us from the Holy Spirit.  Our Christianity must be our lives, not something we do on Sundays. We must not reject things that will lead us to God and must always test everything. Many times, atheists claim that Christians believe things by blind"faith" and never question. This is not true. We are called to question everything. The reading then ends with a blessing to keep us in God's peace, holy and ready for the coming of the Lord Jesus Christ.

Finally in the Gospel, we read more about Jesus' cousin John the Baptist.  The reading tells us that John came to prepare the way for Christ.  He cries out in the desert preparing the way for Jesus. During this preparation, he offered a symbolic form of Baptism using water ( Ezekiel 36:24-27). Today we are also in preparation for the coming of Christ, not only on Christmas, but also in the end of time.  However, we are joyous. We cry out "maranatha" and hope for the return of the Savior of the world. The return of Christ is a joyous occasion even though it entails judgment. If we follow what needs to be done, then there is no need to panic or be fearful of this day. Christianity is about joy!  Nothing gets us down not even the pressures of this world. We are an "alleluia" people who proclaim Christ as the light and hope of this broken world. Gaudete Sunday reminds us of this joy. We are to take this joy and share it with the world.  Like St. John the Baptist, we must prepare the way of the Lord once again though we have not seen Him ourselves as John did (1 Peter 1:8-9). People will think of us as crazy, but that is okay. They will see the joy in us and it will become contagious.  God is all about joy, happiness, mercy and peace (Romans 14:17).  This is why Pope Francis has stressed the fact that we must not have "funeral faces." We must smile and be happy. We must show visibly our joy in Christ Jesus. Whenever we see someone come out from a show or movie, we can get a sense of how good that show or movie was based on the face of those exiting. The same with our faith. Outsiders will get an idea how our Christian faith is based on how we present it outwardly. If we come out of Mass with gloomy faces, or pray as if we were doing it out of obligation, then outsiders will see us as miserable sheep. This will not attract them. Our faith must be joyous and welcoming so as to prepare the world for Christ.  We are an Advent people who prepare; we are a Lenten people who suffer, we are an Ordinary people who live by extraordinary faith, but we are an Easter people who live in the joy of Jesus.

Anglican Synod

"...they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen" Romans 1:25

The words from Sacred Scripture cannot say it any better. Recently, the "Church" of England has its General Synod where both clergy and lay people participate. Instead of a dignified council like that of Vatican II, it looks more like a meeting at Congress.

Anyhow, this General Synod publicly revealed how back this Protestant denomination has gotten. The Synod approved the consecration of female bishops which Catholic and Eastern Orthodox leaders have described as being a huge block towards Christian unity via ecumenism.  Moreover, they voted to take out the Devil from the Baptismal rite which calls for those being baptized to renounce Satan and all his works and empty promises.  It has also voted to make vestments optional, opening the door to liturgies where celebrants can wear a t shirt and jeans.

This "church" has gone to hell, literally!  It has lost whatever sense of Christianity it had since its foundation by King Henry VIII. The removal of the devil was based on the complaints of Anglican priests who claimed churchgoers were confused about this.  Come again?  How can a churchgoer be confused about Satan and sin?

Has England gotten so bad that its citizens do not know who Satan is?  I think even atheists there know about Satan!  These priests are full of nonsense, for lack of a better term.  One of their clerics, Robert Paterson even stated that the devil is a cartoonish character basically indirectly claiming he does not exist and is just an invention.

The ordination of females as bishop is another big issue. Only men can be priests.  This is how Christ wanted it reflecting the marriage of the bride with the groom mentioned in Revelation. Not allowing women to be ordained is not an attack against women or a statement that women are inferior; rather, it is a reflection of the person of Christ as a male who is the groom of the Church. Have female clergy would basically turn the relationship between a priest and the Church into a Lesbian union.  This is unacceptable and a complete mockery of the priesthood of Jesus Christ.

Furthermore, the option use of vestments is a big issue even though it just deals with clothing. While clothing is just clothing, the Church has set aside certain forms of clothing to honor God and show the dignity of prayer and worship. The vestments the clergy use is not meant to show social status or to be a sign of vanity.  They are meant to glorify God. This is Biblical as well. God in the Old Testament was very specific on how He wanted the ancient Hebrew Liturgy to take place. It will jsut be undignified to see a cleric celebrate Mass in shorts, jeans or whatever he happens to wear that morning.  Granted, if a priest is in a poor area or even on a battlefield, then vestments may not be an option and a Mass will still be valid as long as the rubrics are followed; however, the use of vestments is indeed important.

It is said that the Anglican community has succumb to this.  However, it is no surprise.  This faith community was founded out of the need to break God's law.  Henry VIII created his own Christianity in order to give himself a divorce which is not possible in the Catholic Church, the original Christian community founded by Jesus Himself. That being said, hearing of the Anglican community once again defying God and Christianity is not shocking. This "church" was founded upon conforming to the world and sin.  However, many Anglicans have already joined the Catholic Church out of disgust for their Anglican church.  It has sunk further into the cesspool of apostasy and many of its followers left it to join the bark of Peter.  Pope Emeritus Benedict XVI - a genius- formulated a way to bring them home to Rome while at the same time allowing them to keep their Liturgies. I predict many millions more will come home to Rome and the "church" of England will fall faster than London's bridge.    

 

Source:

http://www.religionnews.com/2014/07/15/church-england-kicks-devil-baptism-rite/

http://www.bbc.co.uk/news/uk-28300618

https://www.churchofengland.org/media/2010527/gs%201944a%20-%20pmm%20on%20canon%20b8.pdf

https://www.churchofengland.org/

Pope and Martians

During a homily this Monday, Pope Francis made comments that made some chuckle and others panic or raise their eyebrows.  The latter of course would be alien conspiracists or ancient astronaut theorists.  Pope Francis said:

"That was unthinkable. If – for example - tomorrow an expedition of Martians came, and some of them came to us, here... Martians, right? Green, with that long nose and big ears, just like children paint them... And one says, 'But I want to be baptized!' What would happen?"

This was probably the first time a Pontiff has ever mentioned Martians in a homily, to my knowledge.  The comments are interesting and do catch the attention of anyone listening.  This is exactly why Pope Francis used this analogy.  It catches the attention of listeners present.  The readings of the Mass had to do with opening the doors to the Gentiles for salvation via Baptism and that Christ is the door (see readings here).  

The Pope was saying that anyone can be baptized who wishes it in good faith.  Baptism should not be denied to anyone is basically what the Pope is telling all of us.  Even if aliens from another world came to visit and wanted to be baptized, they should be baptized.  

Is the Pope hinting that there is life elsewhere in the universe?  No he is not.  He is just using imagery to get the people's attention by using aliens as an example since they are not like us and despite this, should not be denied baptism if they ask for it just like Gentiles did during the Apostle's times.  They were not Jews and were considered outsiders.     

Perhaps Pope Francis has phoned ET home?  :-)  

Being the science student and nerd that I am, I would find it totally radical and awesome if aliens did come and wanted to be baptized.  

The Catechism says this on who can be baptized:

IV. WHO CAN RECEIVE BAPTISM?

1246 "Every person not yet baptized and only such a person is able to be baptized."46 (http://www.scborromeo.org/ccc/p2s2c1a1.htm)

Notice that it does not say "humans only."  Baptism unites us with Christ.  If there are other intelligent and sentient lifeforms out there in the cosmos just like us, then I am sure they too are seeking the Creator who made them and would want to be baptized in order to grow in grace and encounter the Creator. 

One may ask, "how can these aliens be baptized if they are not descendant of Adam and Eve and therefore don't have original sin?"  My response to this would be that if Satan made Adam and Eve fall here on Earth, then rest assured that he will go bother any other species out there in the universe (if they are out there) and annoy them until they too fall into sin. 

Source:

http://www.huffingtonpost.com/2014/05/12/pope-francis-aliens_n_5310935.html